원불교 교리형성사에서 본 법신불신앙의 재조명 (A New Approach of the Belief in Dharma-kāya Buddha Illuminated through the History of Establishment of Won Buddhism Doctrine)

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초록

Won Buddhism regards ‘Dharma-kāya Buddha Ilwonsang’ (throughout this paper, this concept will be used as It), as the object of worship. In order that we may establish religious identity and deepen faithfulness, first of all we must understand very deeply ‘Ilwonsang Truth’ itself suggested by So-tae-san(1891-1943), and then it requires that we study both the history of development and the contents of ‘Dharma-kāya Buddha’ in Buddhism. In this paper, we summarize both the systematization process and the basic character of ‘Its’ doctrine, and then investigate some hermeneutic questions about that, particularly in connection with the history of Buddhist thought.
In the period of So-tae-san, we can see four steps of doctrinal development. Through these steps, It has been taken root as Main Buddha of Won Buddhism. Now we look into basic characters, ontological significance, logical structure, etc., of It. In the declaration that "Ilwon is Dharma-kāya Buddha" in the Doctrinal Chart, we can see that It is not only the ultimate truth of Won-Buddhism, but also based on the fundamental truth of Buddhism.
In relation to all things or human beings, we can find the ontological significance of It in two propositions. The one is that ‘It’ is the original source of all things in the universe. Then what do we understand the concept of "the original source"? That is the very difficult problem which is connected with the relation between reality and phenomenon. The another is that It is the original nature of all sentient beings. This means that the human nature itself is immediately the intrinsic truth of It.
And, the kernel structure of It is ‘true voidness․marvelous existence’ in the notion of twofold natures. Up to now, concerning to this, there has been taken substance to be true voidness, and phenomenon to be marvelous existence. But we do seriously suspect such an one-sided understanding. Because such a view or attitude dose not only contradict the fundamental proposition of "the original source of all things", but also causes immense confusion in religious faith and practice.
And the other side we can consider ‘voidness․perfection․properness’ in the sense of threefold natures. However, these both viewpoints can’t be different from
each other. Because they are the ways of explanation of the same truth. From this point, we think that the logical developments should be supplied and consolidated too based on threefold natures in explanation of the gate of faith.
On the one hand, we should extract some religious tasks manifested by such a process, and try to seek ways of solving these. For the performance of these tasks, various religious factors which are shown through the history of Buddhism, can provide important standard frames for that work. First of all, we study it by noting three characters of truth, light, mercy belonging to It. We regard these three characters as essential factors not only in Buddhism, but also in other high grade religions. But till now, Won Buddhism has emphasized ‘faith in Dharma’ attaching importance to only one-sided part of the truth. Of course, it is obvious that the doctrine of Fourfold-Graces is a theory emphasizing the mercy of it. However, it seems to us that Won Buddhism does consider even the concept of grace as conditional ‘relative grace’ based on the law of cause and effect. However it should be kept in mind that immeasurable and marvelous ‘absolute grace’ is premised under the doctrine of Fourfold-Graces.
In connection with this, the personification should be considered. There have been two tendencies through the history of Buddhism. The one is depersonalization emphasizing the philosophical and practical image. and the another is personification emphasizing the religious and pious meaning. Generally human being has felt more familiarity and more faithfulness in personal objects rather than those depersonalized. If we do only treat It as depersonalized truth, then there do only remain the dry and strict metaphysical principle.
And besides, we have to reinforce the downward character. In the history of Buddhism, the notion of downward Buddha has been emphasized by the side of faith in self-power. Contrarily the notion of upward Buddha also has been emphasized by niṣyanda thought showed in the 33 transformation forms of Kwan-yin or Boddhisattveccantica theory etc. Indeed, the notion of “Fourfold Graces" or "Everywhere a Buddha Image" is a very fanciful matter of the notion of downward Buddha. Nevertheless, in its hermeneutics, we are not merely able to highlight its religious meaning that every things of Fourfold-Graces are the forms of niṣyanda, namely that are the merciful transformations of downward Buddha.
Furthermore, in Won Buddhism, another important task is to name the believable object. It seems to us that this should be equipped with implication and simplicity and familiarity containing religious characters and meanings as mentioned above.

영어초록

Won Buddhism regards ‘Dharma-kāya Buddha Ilwonsang’ (throughout this paper, this concept will be used as It), as the object of worship. In order that we may establish religious identity and deepen faithfulness, first of all we must understand very deeply ‘Ilwonsang Truth’ itself suggested by So-tae-san(1891-1943), and then it requires that we study both the history of development and the contents of ‘Dharma-kāya Buddha’ in Buddhism. In this paper, we summarize both the systematization process and the basic character of ‘Its’ doctrine, and then investigate some hermeneutic questions about that, particularly in connection with the history of Buddhist thought.
In the period of So-tae-san, we can see four steps of doctrinal development. Through these steps, It has been taken root as Main Buddha of Won Buddhism. Now we look into basic characters, ontological significance, logical structure, etc., of It. In the declaration that "Ilwon is Dharma-kāya Buddha" in the Doctrinal Chart, we can see that It is not only the ultimate truth of Won-Buddhism, but also based on the fundamental truth of Buddhism.
In relation to all things or human beings, we can find the ontological significance of It in two propositions. The one is that ‘It’ is the original source of all things in the universe. Then what do we understand the concept of "the original source"? That is the very difficult problem which is connected with the relation between reality and phenomenon. The another is that It is the original nature of all sentient beings. This means that the human nature itself is immediately the intrinsic truth of It.
And, the kernel structure of It is ‘true voidness․marvelous existence’ in the notion of twofold natures. Up to now, concerning to this, there has been taken substance to be true voidness, and phenomenon to be marvelous existence. But we do seriously suspect such an one-sided understanding. Because such a view or attitude dose not only contradict the fundamental proposition of "the original source of all things", but also causes immense confusion in religious faith and practice.
And the other side we can consider ‘voidness․perfection․properness’ in the sense of threefold natures. However, these both viewpoints can’t be different from
each other. Because they are the ways of explanation of the same truth. From this point, we think that the logical developments should be supplied and consolidated too based on threefold natures in explanation of the gate of faith.
On the one hand, we should extract some religious tasks manifested by such a process, and try to seek ways of solving these. For the performance of these tasks, various religious factors which are shown through the history of Buddhism, can provide important standard frames for that work. First of all, we study it by noting three characters of truth, light, mercy belonging to It. We regard these three characters as essential factors not only in Buddhism, but also in other high grade religions. But till now, Won Buddhism has emphasized ‘faith in Dharma’ attaching importance to only one-sided part of the truth. Of course, it is obvious that the doctrine of Fourfold-Graces is a theory emphasizing the mercy of it. However, it seems to us that Won Buddhism does consider even the concept of grace as conditional ‘relative grace’ based on the law of cause and effect. However it should be kept in mind that immeasurable and marvelous ‘absolute grace’ is premised under the doctrine of Fourfold-Graces.
In connection with this, the personification should be considered. There have been two tendencies through the history of Buddhism. The one is depersonalization emphasizing the philosophical and practical image. and the another is personification emphasizing the religious and pious meaning. Generally human being has felt more familiarity and more faithfulness in personal objects rather than those depersonalized. If we do only treat It as depersonalized truth, then there do only remain the dry and strict metaphysical principle.
And besides, we have to reinforce the downward character. In the history of Buddhism, the notion of downward Buddha has been emphasized by the side of faith in self-power. Contrarily the notion of upward Buddha also has been emphasized by niṣyanda thought showed in the 33 transformation forms of Kwan-yin or Boddhisattveccantica theory etc. Indeed, the notion of “Fourfold Graces" or "Everywhere a Buddha Image" is a very fanciful matter of the notion of downward Buddha. Nevertheless, in its hermeneutics, we are not merely able to highlight its religious meaning that every things of Fourfold-Graces are the forms of niṣyanda, namely that are the merciful transformations of downward Buddha.
Furthermore, in Won Buddhism, another important task is to name the believable object. It seems to us that this should be equipped with implication and simplicity and familiarity containing religious characters and meanings as mentioned above.

참고자료

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